current among His countrymen, cannot be made to harmonize and blend. A best, Judaism was hard, narrow, exclusive, and somewhat materialistic; was a sombre religion, full of ordinances and restrictions that kept its followers in the bondage of fear; it was a shadow of good things to come, and a schoolmaster to prepare men for something better than itself. It had in it many divine and glorious principles, but they were associated with not a few 'beggarly elements,' that would pass away when that which is perfect was come. The Scribes and Pharisees had made matters a great deal worse by their additions, having multiplied rites and ceremonies until the spiritual elements of the law had become almost entirely buried under heaps of dead forms. Their system, and that which Christ taught, could not possibly coalesce. Their old garment was so worn and rent, that it could not be mended by a new piece; to attempt to attach any essential part of His religion to their effete and puerile forms, would but reveal the utter worthlessness of the latter; nothing remained but to throw the old tattered thing away. To try to mix those broad, generous, lovely, spiritual principles which He inculcated, with the cold, harsh, selfish teachings of these cruel, bigoted formalists and hypocrites, would be like putting new wine into old worn out bottles, which would split in pieces, and cause everything to be lost. The Christian religion gives

no countenance to bigotry and a service of mere forms. Its pure, heaven born spirit cannot live in sectarian souls. The metal does not suit the moulds, and any attempt to make the two things fit each other must result in an explosion.

II. The question of Sabbath observance. In this divison there are two cases of so called sabbath desecration; one in which the charge is laid against the disciples, but is, doubtless, intended to rest on the Master; and the other is secretly made against the Lord Himself. 23, 24. And it came to pass, that he went through the cornfields on the sabbath day, &c. Nothing is said as to whence these travellers had come, whither they were going, or what was the object of their journey. There was no question raised as to the lawfulness of plucking corn to eat (Deut. xxiii. 25), the only point being as to the propriety of doing it on the Sabbath, because of the labour it involved. Here was a sample of the way in which these Pharisees strained the law, and made it more stringent than it was ever designed to be. Jesus answered their cavil in a few words, but did it thoroughly. 25-28. And he said unto them, Have ye never read what David did, when he had need? &c. The case quoted is in 1 Sam. xxi. 1-6. Taking the law by the mere letter, David and his men committed an act of sacrilege. Exodus xxix. 32, 33. But the law was not intended to crush and destroy men. Human needs are before ceremonial regulations. The Sabbath was ordained for man's use; and if, in its letter, it stands in the way of his well-being, it must step aside, as the servant retires when the master no longer needs his help. Our Lord also asserts His authority to deal with the day of rest as He may think proper. The second case is very much like the first, springing out of the same mistaken interpretation of the law, combined with extreme sectarian jealously. Chap. iii. 1-4. And he entered again into the synagogue, &c. Although Christ had recently taught that man is greater than the Sabbath, these enemies of His persisted in the contrary doctrine. Clearly understanding their thoughts and intentions, He called the

infirm person forth, that the whole thing might be done in the most open way. Having got him to stand before the assembly, our Lord appealed to His opponents on the broad ground of benevolence and humanity, and left them to say whether or not the well-being of a suffering fellow creature was to be sacrificed to their rigid Sabbath rules. But they held their peace, whether through policy, fear, or shame, we know not. 5. And when he had looked round about on them with anger, &c. He was angry because they hardened their hearts, and both resisted and perverted the truth. He was likewise 'grieved.' While feeling indignation, He also cherished compassion. He then commanded the man with the shrivelled hand to stretch it forth, and obeying, he was healed. As if to utterly confound these accusers, who had charged Him with dishonouring the day of rest, He restored the eripple without so much as putting forth His hand to touch him. Thus He covered His adversaries with shame.

HOMILETICAL HINTS.-There are many facts that show that the sacred ordinances of religion may be and often are grossly abused, so that they not only fail of their use, but become the occasion of much evil.

I. They are separated from their appropriate objects and associations. Some fast when they shonld rejoice, and mourn when they ought to be merry. Others sing psalms when it would be better for them to weep.

II. They are made the end, instead of being only a means to it. Such things as fasting, prayer, and the day of rest, are intended to make us strong, that we may overcome the evils and win the joys of life. They exist for us, and not we for them; they are our servants, not our masters; they are helps to liberty, and not bonds.

III. In their zeal for the externals of religion, some men become blind and bitter, and violate its essential spirit and principles. Many are governed by the maxim that the end justifies the means. But Satan does not build the temple of God. Like their divine Master, Christians must be filled with meekness and love, being holy, harmless, undefiled, and separate from sinners.

ILLUSTRATIONS.

Plucking ears of corn.-The Jews were allowed by law, when they came into the standing corn of their neighbours, to pluck some ears and eat them; but not on the Sabbath-day, or before the first Sabbath during Passover, before which the sickle could not be put to the harvest. See Deut. xxiii. 23; Lev. xxiii. 15; Luke vi. 1. The disciples were not reproached with this twofold violation of the law, the plucking of the corn before the time allowed. Benefit of Sabbath. The Sabbath is God's special present to the working man; and one of its chief objects is to prolong his life, and preserve efficient his working tone. In the vital system it acts like a compensation-pond; it replenishes the spirits, the elasticity and vigour, which the last six days have drained away, and supplies the force which is to fill the six days succeeding; and, in the company of existence, it answers the purpose as, in the economy of incomes is answered by a savings bank.

TALK WITH THE LITTLE ONES.

The Pharisees were looked up to by the people as very religious. Their

religion was what could be seen of men, all outside. Matt. vi. 2, 5, 16; xxiii. 5, 14, 23, 25. While they took no pains to obey some of the commandments (fifth, Mark vii. 9-13; tenth, Luke xvi. 14), they were careful about the fourth, because in keeping of it they could be seen of men. They made hard rules about[the Sabbath which God had not made, and were very harsh with poor people who could not remember them or always obey them. So the Sabbath was a burden; and the people were afraid to do this and that lest the Pharisees should find fault with them. The disciples went through some fields of corn on the Sabbath, and being hungry they plucked a few ears and eat them. Plucking the corn in another man's field was permitted by the law (Deut. xxiii. 25), and is still a recognized custom in the East. The Pharisees regarded it as wrong to do this on the Sabbath. Christ shewed that it was not when they were hungry and no other way of getting food. When He went into the synagogue there was a man with a withered hand, and the Pharisees watched whether He would heal him on the Sabbath.

He

did heal the man, and shewed the self-righteous Pharisees that it was right to do works of mercy on that day. Right to do good every day. Boys and girls all want to go to heaven. Heaven will be Sabbath keeping. It is always Sabbath there. Then to go there you must learn to keep and enjoy earthly Sabbaths.

CATECHISM ON THE LESSON.

Where did Christ go on the Sabbath? Through the corn fields. What did His disciples do? Plucked the ears of the corn. How did Christ justify their conduct? By reference to David eating the shew-bread. For whom was the Sabbath made? For man. Who is Lord of the Sabbath? The Son of man. Who did Jesus cure in the synagogue? A man with a withered hand.

February 5.

CHRIST AND HIS DISCIPLES. Mark iii. 6—19.

GOLDEN TEXT.

John xv. 16. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsover ye shall ask of the Father in my name, he may give

it you.

PREFATORY REMARKS.-The Herodians mentioned in this section are said to have been a political party who took their name from Herod the Great. They were considered to have their centre at Tiberias, a town on the shore of the Galilean lake, and were undersood to be especially devoted to the interests of the Herods. As they were thus connected somewhat with a foreign government, which at the time in question greatly oppressed the Jewish people, they were very much disliked in Isreal. Nevertheless, as the rupture between Christ and the Pharisees had now become complete, and as the latter hated Him even more bitterly than they did the representatives of Rome, these pharsees sought an alliance with the Herodians for the purpose of having Him put to death. Men who otherwise are separated by strong antipathies, will sometimes unite on the ground of a common hatred for religion, and do their utmost to crush it. Pilate and Herod became friends while arrangements were being made to crucify the Lord of glory. Luke xxiii, 12.

EXPOSITORY NOTES.-There is,-I. The Saviour's retirement to the seaside. This seems to have been caused, in part, by the projected conspiracy mentioned in v. 6. But the Lord's time had not yet come, and He, no doubt, wished to avoid the giving of any sort of pretext to the authorities for laying violent hands on Him. 7, 8. But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, &c. Wherever He went crowds gathered around Him. His fame had spread into all parts of Palestine, and even beyond its boundaries; for people flocked from Idumea to witness His great works. 9-12. And he spake to his disciples, that a small ship should wait on him because of the multitude, &c. We need not wonder that a large concourse gathered wherever He went. Many would come to be healed, and having obtained what they sought, it is likely they would be in no haste to depart, and make way for others; while great numbers of the curious would crowd around the strange miracle worker, to see how He performed His cures, and might wait to satisfy themselves that what was taking place was real. It was not surprising that Jesus wished to be, in some measure, separated from the excited multitude. It was His custom to preach the gospel, as well as work cures, and in a ship He could do that without being thronged by an anxious crowd, while His being beyond the reach of those who wanted help, would not necessarily prevent their getting it. A word was as good as a touch. What is said about the unclean spirits seems to intimate that He did heal many without coming into personal contact with them. When these vile creatures saw Him, they knew Him at once, fell down before Him, and acknowledged His divinity, no doubt in tones of surprise and terror. His reason for straitly charging those He had benefitted not to make Him known, was, no doubt, similar to that which led Him to the sea coast when the Pharisees sought to destroy Him. He had no wish to court danger, or have His proper work hindered by persecution. He cared a great deal more for the well-being of men, than the honours of martyrdom.

II. The Lord's private intercourse with His disciples. We have now reached an important stage in the life of Jesus, and in the development of His kingdom, namely, the choosing of a body of men who shall be His intimate associates, and the authorized preachers of His gospel among all nations, after He shall have left the world. In one account of this choosing of apostles, it is said that the work was preceeded by a night of prayer on the part of Christ. Luke vi. 12. Doubtless, He felt that to be one of the most solemn and momentous periods in His history; and it is likely that in His midnight praying, He was largely taken up with the affairs of the twelve men who were to fill most important offices in His kingdom. 13. And He goeth up into a mountain, and calleth unto Him whom He would, &c. Some think that many disciples met on this occasion, to witness the appointment about to be made. This might be arranged to give weight to the matter, by having the thing done in the presence of other followers besides those more immediately concerned. 14, 15, And he ordained twelve, that they should be with him, and that he might send them forth to preach,'&c. The number of these apostles corresponded to that of the tribes Israel. Some understand twelve to represent the completeness of God's kingdom in the world, and suppose that in these servants of Christ we have the

types of all the variety and fulness to be found in His ministers throughout all ages. These were the inner circle of disciples. They had to be with Jesus for the purpose of being instructed in the nature and objects of His kingdom, both by hearing His words, and observing His spirit and manner of life. But this fellowship was not the chief end of their being called; they had to go forth to preach the kingdom of heaven. Moreover, to help them in the ministry of the word, power was given them to heal diseases, and cast out devils, that their message might be confirmed by supernatural signs. From Matt. x. 5-15. we learn that they were first sent to the house of Israel only; but after the resurrection their commission was enlarged; the Holy Ghost was shed upon them, and they were sent to preach the gospel to every creature. Mark xvi. 15--18; Luke xxiv. 44-53; Acts ii. 1—4. Several of these apostles had a plurality of names. Simon was called Peter, and likewise Cephas, the second and third having the same meaning, and signifying a rock. James and John were surnamed Boanerges, or sons of thunder, for what reason is not fully known. Bartholomew is supposed to be the Nathanael of John i. 45. Matthew is understood to be identical with Levi spoken of in chap. ii. 14. and in the first gospel described as a publican. Thomas is called Didymus. Lebbeus, whose surname is Thaddeus, is probably the same person as the first Judas in Luke's list. See Matt. x. 2--4, and Luke vi. 16-19 In each of these lists Judas Iscariot comes last, and with the brand of traitor on his brow. Strange that He who knew all men should choose such a one to be a leading officer in His church. We have no proof that he was a wicked man when called to apostleship. His conduct and fate are full of warning lessons to us, and hence he has not lived and died altogether in vain. Those who have charge of the material and secular concerns of the gospel, should be constantly on their guard against the love of money; for the devil often enters into men on the shoulders of gold and silver, hurrying some of them to the gallows, and many more of them to a still more fearful doom, the perdition of hell.

HOMILETICAL HINTS.-We are taught to regard Christ as our example. But in some things we cannot be like Him. He sustains relationships to the work of human salvation that cannot be borne by us. Still, we are allied to this work, and may learn ftom the way in which Jesus fulfilled His part of it, something to help us in the doing of ours. We see Him,

I. Earnestly pursuing His calling, whatever the circumstances in which He was placed. Whether among the excited crowds of the city, or in the comparative quite of the seaside, He was always intent on His Father's business. He was very careful to avoid everything likely to hinder His work of saving He neither deserted His work, nor wavered in it. We should live in the same way, doing with our might all that falls to our lot as the servants of God. We shall meet with hindrances; but we must keep a single eye and diligent hand. We see Him,

men.

II. Making such provision for the carrying on and consummation of His work as the case required. He called, appointed, qualified, and sent forth His servants to teach and save men. Each of us should so live that his influence for good will survive him, and be found helping the cause of truth as long as the world shall last. We may teach children the things of God, and so assist in making religion a growing and abiding thing.